After much prayer and reflection, we have accepted the opportunity and challenge to join the faculty at Columbia International University in Columbia, SC and we will relocate there this summer in preparation for the Fall 2012 semester. I am looking forward to serving alongside one of my mentors, continuing to teach intercultural and historical studies, serving as research faculty in the Zwemer Center for Muslim Studies, and joining a school that has a remarkable history of training and sending intercultural laborers into the world for the glory of God.

As we have prayed about it as a family, we believe this to be God's leading and are convinced that this is a good fit for all of the Smithers. 

That said, we are so thankful for the last six years that we've spent in Lynchburg and that I have served at Liberty University and Seminary.  I will deeply miss my co-workers and the students that I have served.

As we make this transition, these are our main prayer requests:

1. That the kids finish well at school and have good closure with friends.
2. That we transition well as a family to a new community, friends, school, church, etc. in Columbia.
3. That we sell our home quickly here in Forest.
4. That I transition well at Liberty and pass the baton well to those who will carry on my responsibilities here.
5. That I have a good transition to the CIU faculty team. 

One of my students Matt Barber made the following video.

[this video] depicts a man walking into a church all alone. He goes to the same seat he has been in since he's called himself a Christian, going through the same routine. But then, he realizes that no one else is coming to church, and gets up and sees that the sermon notes were left at the pulpit. He sees the title, "A Message to You", and starts reading. It is a picture of the sin and consummation of the gospel, that sometimes we forget that it's not just an introduction, but rather something we believe and remind ourselves forever. The Gospel must never be forgotten in the life of a Christian, no matter if we've known Jesus for 20 minutes, or 20 years.  

One of my students, Kayla Wilson, has painted a work that she calls "Bondage Breaker" and has invited the viewer into her "studio" to see the work come together in the video below. Following, she discusses aspects of the painting, the accompanying song, and her intended audience.  

This painting has several elements at play . . . first the background of the painting sets th general tone of heaven above with the world below.  I used yellow to give the viewer a feeling of hope or joy in association with heaven.  Also, Jesus appears to be moving toward the lightest part of the painting away from the darkness below. 

The black and grey tones used along the bottom of the painting represent man’s depravity and the fallen earth.  This should give the viewer an awareness of his own imperfection in relation to the brightness above.
 
The chains riding on the cross represent sin. I wanted to address not only the individual sins of this audience but also those sins participated in by the community as a whole.  Specifically for my target audience these chains represent things like alcohol/ drug addiction, child abuse, pornography, abortion, materialism and other forms of idolatry that lift individual desires above God.

The expression on Jesus’ face conveys the weight of these sins.  Parts of his arm, hands, and face are bloodied or bruised representing his humanity.  This also shows how our darkness was transferred to him but he is still able to continue into the light through his work on the cross.  I wanted to emphasize here the sacrifice made by Christ that allows us to be freed from our chains.

The hands reaching up represent the people of the world.  The different skin tones show how this message is applicable to every member of the postmodern community regardless of ethnicity.  Every hand is outstretched and reaching upward but they are not reaching for Christ himself.  Instead of reaching for the answer they are reaching for the chains he is trying to free them from.  They reach for what is tangible, familiar, and concrete.  This shows how man is continually enslaving himself to the world despite Christ’s offer of freedom.

Ironically, my favorite part of this painting is the way that those outstretched hands are reaching for their chains but are coincidently reaching in the direction of Jesus, because he carries their chains.  Sometimes our desperate grasp on the sin in our lives can awaken our hearts to our own shortcomings and remind us of the need for freedom.  Again, the painting provides the answer to this need by emphasizing Jesus as the “bondage breaker”.

The words of the song playing in the background of the video say, “I still have my doubts, I am damaged at best like you’ve already figured out.  (Chorus) I’m falling apart, I’m barely breathing, with a broken heart that’s still beating, in the pain there is healing, in your name I find meaning so I’m holding on.”

I think that these words reveal the true heart of many people who have been influenced by postmodernism, especially those who come from a Christian background.  There is this idea that man has “outgrown religion” and is too educated to really believe in the power of Jesus.  However, this is contrasted against the brokenness we see in our own lives leaving us hopeful that we were wrong in the first place and there is something more.

The overall purpose of this painting was to magnify the power of Christ’s work on the cross as the breaker of the chains that we run to.  It is also a reminder of man’s sinful devotion to the world and its trappings.  However, the beauty of this picture can be found in the idea that even our depravity can be used to draw us toward the truth, hope and freedom.

One of my students, Johannes Schroeder from Germany, has written a new song entitled "Frieden in Dir" (Your Peace Within). Johannes writes, "This project [is aimed at] the [youth] and middle-aged people of Germany. The rise of international terrorism and economic insecurity caused a shift [in the] number one concern of German people [going] from personal freedom to personal security – an indicator for a longing for inner peace." 

To view the song and video (in the original German with English subtitles), click HERE.

Johannes adds, "The song is composed in a slow 6/8 jazz-feel that is quite popular [across generations] at the moment. It also is in a minor key that creates a feel of melancholy and is suitable for soul-searching themes in songs. By nature, it is not written to be played on the radio but either in an explanatory context of a concert or meeting, or on an I-pod where repeated listening will open the message of the song to the hearer."

In Johannes' view, the song ultimately points to "Jesus Christ [is] the one who brings peace into the heart as the Prince of Peace. The message of the song is best explained while considering the lyrics."

Verse 1
Religion, fantasy, reality, you never figured it out
where to go, who is right - is this world just bad, good or unfair?
You’re honestly just looking for
Your peace within
 
Science, knowledge, power, make it all good over night
Tomorrow it will be different again what’s true today
What this world promises can’t finally create
Your peace within

Pre-Chorus
Maybe you should turn around and look somewhere else?

Chorus 1
Dream-world out there beyond the horizon
Where everyone lives as he desires
But the way to there is so hard to find
Where does the path begin that leads to
Your peace within

Verse 2
Your identity, how you perceive yourself is based on familiar things
But when relationships break you realize that people are
Not firm enough for
Your peace within.

Whereto you go, in what world you flee, what substance can really give
Expansion of mind, later the Cold turkey. You weave around and long for
Your peace within

Pre-Chorus
Maybe you should turn around and look somewhere else?
 
Chorus 2
Dream-world nowhere, not in this world
For who can find peace within himself?
Someone beyond us must be the source
Place of safety that leads you to
Your peace within

Outtro
Peace is deeper than mere thoughts
Don’t seek for it within yourself for
Within the confinements of your humanity
You won’t find your peace within.

Peace does not lie in the things you possess
For you have tried it and missed out on so much
For only someone beyond you can give
Your peace within

Tag
Your peace within, who gives you peace, how is beyond you, where is the dream-world, Peace, for me, in me, I am looking for it…

The 2012 Southeast Regional EMS meeting will take place March 23-24 at Southeastern Baptist Theological Seminary in Wake Forest, NC in conjunction with the Evangelical Theological Society. For registration and lodging details click here. To join or renew your EMS membership, click here.

In recognition of the 100th anniversary of the publication of Roland Allen’s missionary classic, Missionary Methods: St. Paul’s or Ours? our theme will be “Missionary Methods.” Our plenary plenary speakers will be: J.D. Payne (Southern Baptist Theological Seminary), "The Legacy of Roland Allen" and Tom Steffen (Biola University), "The Facilitator Era."

The remainder of the program includes:

Roger Dixon (Pioneers), “The Javanese Muslim Church Experience: An Example of Contextualization"

Doug Coleman (Southeastern Baptist Theological Seminary/IMB), "Examining Insider Movements: Selected Biblical and Theological Issues"

Carlos Martin (Southern Adventist University), "A Biblical Critique of C5"

Early Libyan Christianity: Uncovering a North African Tradition by Thomas C. Oden. Downers Grove, IL: Intervarsity Press, 2011, 334 pp., softcover, $22.

Early Libyan Christianity is the third in a series on books on early African Christianity from Thomas Oden (PhD, Yale), professor emeritus of theology at Drew University. The series publication (all from Intervarsity Press) began in 2008 with the release of How Africa Shaped the Christian Mind followed by The African Memory of Mark in early 2011. In addition to serving as the general editor of the Ancient Christian Commentary of Scripture (ACCS), Oden has been a prolific author, particularly in the area of theology, for nearly a half century.

Oden's aim in the present work, continuing the thesis of How Africa Shaped, is to shed light on a neglected region and area of early Christian studies and to show the great influence African Christianity has had on the development of Western theology and practice. He writes, "Early Libyan Christianity provides the occasion for retelling of the whole story of early African Christianity from a particular vantage point--Libya, its leading Christian characters and characteristics, its intellectual history, its rise and fall." He adds, "Of the thousands of books on early Christianity, not once to my knowledge has the subject focused of a book-length treatment of Libya" (p. 19). Further, as an introductory work, Oden raises many questions that ought to be followed up by Patristics scholars, particularly those from the African continent.

In chapter 1, Oden issues the call for scholars to consider Libya's rich Christian history. In doing so, he relates some of his own journey toward African Christian history that first came through editing the ACCS and later led to opportunities to lecture on Libyan Christianity both at Dallas Theological Seminary and the Da'wa Islamic University in Libya. The present work is the fruit of both of those lecture series.

In a brief second chapter, the author surveys the accounts of ancient Libya in the Bible, while also discussing its Jewish Diaspora communities and Cyrene's importance as a center for philosophical inquiry. In chapter 3 and 4, Oden shows the significant link between Cyrene and Jerusalem in the rise of Christianity as well as the key roles that Cyrenian Christian leaders played in church leadership in the first century.

In chapter 5, Oden offers a summary of the contributions of some key pre-Nicene Libyan thinkers. Positively, this includes Bishop Victor (the first African bishop of Rome), Tertullian, Wasilla (Basiledes), and Julius Africanus . On the other hand, both Sabellius and Arius hailed from Libya, too. In chapter 6, by far the longest of the work, the author offers an in-depth biographical sketch of one of Libya's greatest bishops, Synesius of Cyrene (c. 365-413). Showing parallels to the spiritual journeys of both Ambrose and Augustine, Oden helpfully relates Synesius' background, culture, education, conversion, call to ministry, and his contribution as a Libyan bishop.

In chapters 7-9, drawing upon both textual and archaeological sources, the author summarizes further the Christian history of Libya in Cyrene, Eastern Libya, and Tripolitania through the mid-seventh century. Finally, in chapter 10 and a brief concluding chapter, Oden returns to his original call invite global Christians (especially Africans) to engage in the study of early Libyan Christianity.

Among the many strengths in this work, Oden has successfully made his case that Libyan Christian history has much to offer in understanding African and global Christian history. A thorough introductory survey, Oden's work offers a fresh invitation to scholars to engage this field of study. The author has accomplished this in part by telling the story of church leaders like Synesius with much color.

Second, as Oden has demonstrated through the writing of this work, discussing Libyan Christianity offers a basis for meaningful dialogue between Christians and Libyan (and African) Muslims. Though some Muslims would like to repress this pre-Islamic history and dismiss it as part of the djahilya ("time of ignorance"), my own experience of living in North Africa for seven years and researching its early  Christianity has proven otherwise. In particular from 2002-2006, I carried out PhD research in Tunisia, which included presenting a half dozen lectures or papers on early African Christianity to the academy.  My conclusion was:

Most North Africans are proud of their history and culture, even their Christian past. Strolling through the major universities, one will find classrooms and lecture halls named after Augustine and Tertullian. In ancient Carthage, the small road leading to the church where Cyprian is believed to have been buried is called “St. Cyprian Street.” While these names and places remain—including an abundance of Christian archaeological evidence— the average North African knows nothing about their Christian history. Hence, by probing into their past and “memory,” Christian history and thought—a diverging message from the majority religion to be sure—was perceived as less of a threat, and Christianity became viewed less as a “western” religion . . . a thoughtful reference to North Africa’s Christian history was largely well-received because it was part of them (Smither, "Remembering the Story," EMQ 2009:302).

 What are the weaknesses of Early Libyan Christianity? First, Oden's claim that Tertullian was born in Leptis Magna is in need of much greater support. His initial suggestion that Tertullian "may have been born in Leptis Magna" (p. 87) becomes more of a conclusion based on the argument that Tertullian shared the same family name (Septimius) as a major family from Libya (pp. 106-107). While this may very well be true, I think more solid evidence from Tertullian's background--something that is generally lacking--is needed.

Second, I will restate a concern that I have had in How Africa Shaped and The African Memory of Mark. Oden's definition of Africa is a bit monolithic and does not adequately account for the great diversity on the continent. Related, while Coptic Christians of Egypt, Sudan, and Ethiopia have a Christian memory that goes back to earliest Christianity, Oden seems to assume that this memory would naturally be shared by all African Christians. Though all African Christians might be able to appreciate early North African church history, they should also celebrate their own Christian memory that might be traced for instance to 15th century Catholic missionaries or to 19th century Protestants.

Finally, two shortcomings are related to style. First, the work is quite limited in its footnotes and documentation--tools that would certainly aid students. Second, while Oden's arguments that African Christianity has influenced Western thought and that African scholars should emerge are helpfully made, they are so often repeated in this book that the effectiveness of these points may actually be diminished.

Critiques aside, I am happy to have read this book and, as a student of early African Christianity, I am inspired by it and want to probe deeper. As a professor, I could envision using all three of Oden's books in this series for a seminar on early African Christianity.

Today is the first day of 2012. I'm sure I'm not the only one that feels this way, but 2011 felt like the fastest year of my life. As I'm contemplating my activity in the mission of God this year (including goals and dreams), I want to first take stock of 2011 and count some blessings.

My personal highlights of 2011 included (in rather random order with no conscious prioritizing):

1. Going on some trips with my people (Shawn, Brennan, Emma, and Evie). We found that 2-4 day jaunts especially around a weekend worked best for us. We went to Myrtle Beach (twice in fact), our favorite Hatteras, Atlanta, Loraine, OH (family reunion), and Williamsburg the last week of the year. It was fun to change the scenery a bit, have fun together, and always look forward to returning home.

2. Going to two rock concerts with Shawn--U2 in Philly in July; Switchfoot in Charlottesville, VA in December. In both cases, we took in some very high quality rock n roll. In case you're worried that the Smithers are moving into a VW bus and are becoming groupies, we also bought season tickets to Liberty's Tower Theatre and saw Oklahoma and Romeo and Juliet.

3. Traveling to Bosnia and Brazil to minister the Gospel to lost, hurting, and broken people. In Brazil, I was blessed to encourage the church through preaching and to teach at a theological seminary for a couple of days. The real Brazil highlight was that Brennan and I got to do it together.

4. I did pretty good with exercise. I ran for four months of the year (Jan, Oct-Dec) and ran in two 5ks--something I didn't do in my 20s or 30s (yes, I turned 40 this year). The rest of the year I road biked around Forest. I weighed in at my lightest Thanksgiving and Christmas since before I was married. While the physical and cardio workouts were good, half the value for me is the mental refreshment. I loved encountering the smell of Fall leaves in runs around our community--a context that inspired many new ideas for research and ministry.

5. It was a fun year for research and writing. I officially finished PhD work in intercultural studies at Pretoria. I celebrated my successful thesis defense on Jan. 27 with the peeps at Lynchburg's Kings Island restaurant. I skipped the graduation in South Africa in April because I was in Chicago at the Wheaton global theology conference. But a buddy had an extra ticket to the Chicago White Sox game and we celebrated there over oversized (and priced) Comiskey dogs. I learned recently that thesis (Brazilian Evangelical Missions in the Arab World) will be published in May-June of this year. A few other articles and book reviews were published and I got to give papers at the regional and annual Evangelical Missiologial Society meetings and at the Evangelical Theological Society. I love to read, do research, and write and approach such study as a missional academic laboring to serve the church and the advancement of the Kingdom of God.

6. I had a fulfilling year walking alongside students at Liberty University and Seminary as they find their place in the mission of God. I taught mostly Masters level students but also some undergrads and got to lead two PhD seminars. My courses included: current issues in missions, intro to global studies, Islam, theology of mission, history of missions, Augustine, historical theology, and church history survey (AD 30-1517). While the subject matter was inspiring (to me anyway), I'm so excited to walk with students who want to love God with all their heart, mind, and soul. It was neat to connect with former students serving the Lord in Africa and among Somali refugees in Phoenix, AZ and also to participate some in the ministries of Liberty students serving in downtown Lynchburg.

7. We had a great year serving with Bedrock Community Church. We love praying, studying the Word, serving, and fellowshipping with our life group. I have been blessed to serve our church some through teaching, helping to develop our global ministries strategy, and serving in 3-4 year old Sunday school.

Amid these highlights, it's been renewing to encounter the Lord through His Word, prayer, the community of believers, and through service. The best of 2011 was knowing God, growing together with my peeps, and enjoying the work and ministry God has allowed us to have. I hope for more in 2012--rock on.

As a final followup to my dialogue with Tom Steffen on his book The Faciliator Era, I propose the following story. els

As the two monks emerged from the mid-morning liturgical assembly, they could feel the heat of the Egyptian sun which brought fatigue, especially on this day of fasting. Following their daily schedule, the two men—an abba (spiritual father) and his disciple—sat to weave flax mats and dialogue about the abba’s homily.

“Abba Stefanos,” inquired the younger monk, “May I engage you on your meditation from this morning?”

“Yes,” the Abba replied, “you are my son as well as my friend and your queries are always welcomed as we struggle to worship in spirit and truth.”

“Thank you, father. I appreciated how you likened the parable of the vineyard to our monastic calling and  labor here along the Nile. My heart was stirred as you described the philosophy and essence of our work now and in the future. But I do have some questions that are historical in nature.”

“My son, given your past studies and keen interest in the history of our community, this comes as no surprise. Please go on.”

“Father, I think it was excellent that you narrated the history of the first monks that came here from the Northern regions and how they sacrificed and endured many difficulties. Though the Northern monks are no longer the majority among us, we acknowledge their important contribution. You described their special labor at the monastery, how they prefer to organize themselves, and how they are beginning to approach their work in the future.”

“That is correct, my son. Please go on and do tell me what is really on your mind.”

“Abba Stefanos, my concern is that here in Upper Egypt, our community comes from all over—the North, South, East, and West. Though some Northern monks prefer to eat, worship, and labor together, many of them are now quite integrated with the others and this appears to be an irreversible trend. As you know, many of the working teams of flax weavers, farmers, and calligraphers are made up of monks from all over. In light of this reality, is it wise to emphasize the future practice of just one segment of laborers as if they work in isolation from the rest? Can we consider revising the manner in which we record our history of monastic labor and certainly the vocabulary that we use to talk about the future?

“My son, these are good questions. As the hour of prayer is upon us, let us seek the Almighty for wisdom, and let’s talk again tomorrow.”

Back in September, I posted my review of Tom Steffen's new book The Faciliator Era, that was published in the Fall edition of the Occasional Bulletin of the Evangelical Missiological Society. I am encouraged to share that Dr. Steffen, whose work I have admired for many years, has published a response to my review in the Winter edition of the OB.
 
While I'm humbled and encouraged to have such stimulating dialogue, I am even more pleased that through the course of our exchanges, Dr. Steffen has agreed to be one of the plenary speakers for the Southeast Regional Evangelical Missiological Society meeting in Wake Forest, NC on March 23-24 and also to come and guest lecture for us at Liberty University on March 21-22.

In a followup post, perhaps I'll find it within me to post a response to his response of my review.

The following piece on  Augustine's conversion is an excerpt from my article, “Learning from Patristic Evangelism and Discipleship,” in Paul Hartog, ed., The Contemporary Church and the Early Church, 27-49.

In the eighth book of his Confessions (c. 397), Augustine shares one of the most stirring conversion accounts in the early church period. The final stage of his conversion experience includes several intriguing features. First, he vividly relates the psychological and emotional battle that went on within him in the garden near Milan.[1] He writes: “When I was making up my mind to serve the Lord my God . . . I was the one who wanted to follow that course, and I was the one who wanted not to.”[2] Secondly, up until the very end of the garden experience, Augustine was in the company of his friend Alypius; so, the spiritual struggle was not an individual one.[3] In fact, immediately after confessing Christ, Augustine went inside and told his mother what happened.[4] Finally, from the famous “pick it up and read” (tolle lege) narrative, we learn that Scripture—in this case Paul’s letters—played a central role leading up to and encompassing the moment of Augustine’s conversion experience.[5]

In recounting his conversion story in Confessions, Augustine also narrates the faith stories of four other converts. These were testimonies that clearly encouraged him on his journey to faith that Augustine in turn uses to influence his readers toward the Gospel. He begins by declaring that he will “not pass over in silence” how Simplicianus (d. 400) told him the conversion story of the philosopher and rhetor, Marius Victorinus (b. 300).[6] Victorinus, who had been a pagan, became convinced of the Gospel’s veracity through reading the Scriptures. Simplicianus, who personally witnessed to Victorinus, urged him to forsake his public reputation and declare his faith in the context of the church. As a result, he enrolled as a catechumen, was baptized, and publicly confessed his faith before the church assembly.[7]

Augustine interpreted Simplicianus’ intentions for telling the story by writing: “I was fired to imitate Victorinus; indeed it was to this end that your servant Simplicianus had related it.”[8] Indeed, Augustine had much in common with Victorinus, as both men were interested in philosophy, were on a similar career path, had concerns about their public reputation, and had an interest in the Christian Scriptures. Hence, Augustine was encouraged to pursue Christian faith because Victorinus had.[9]

In the middle of Simplicianus’ narrative, including Augustine’s take on Simplicianus’ motives, Augustine pauses and offers a prayerful commentary that seems very much intended for his own readers: “Come, Lord, arouse us and call us back, kindle us and seize us, prove to us how sweet you are in your burning tenderness; let us love you and run to you. Are there not many who return to you from a deeper, blinder pit than did Victorinus, many who draw near to you and are illumined as they become children of God?[10]Could it be that Augustine was also reaching out to his philosophically minded, career-oriented readers who could relate to both Victorinus and Augustine?

In the very next passage, Augustine tells of a visit from Ponticianus, a Roman functionary, who told Augustine and Alypius about the Egyptian monk Antony (c. 251–356). While recounting Antony’s call to the ascetic life, Ponticianus also related the story of two Roman officials from Trier, who after reading Athanasius’ Life of Antony, resigned from their posts in order to pursue an ascetic lifestyle. Augustine, intrigued by the accounts, wrote: “even while he [Ponticianus] spoke, you [God] were wrenching me back toward myself . . . that I might perceive my sin and hate it.”[11]

Ponticianus’ account connected with Augustine for a number of reasons. First, there was probably a cultural connection because Ponticianus was an African who was telling the faith story of another African (Antony) to two other Africans (Augustine and Alypius) in Milan.[12] Second, Antony’s conversion to an ascetic lifestyle—as well as the similar conversion of the officials from Trier—was meaningful for Augustine because one of his biggest obstacles to faith was sexual immorality. In fact, Augustine introduced the entire Ponticianus encounter with this prayerful commentary: “Now I will relate how you set me free from a craving for sexual gratification.”[13] Third, Augustine, who had been quite infatuated with career ambitions, identified with the two officials who set aside their careers for the sake of the Gospel. At the conclusion of his conversion account, Augustine testified that he was “no longer . . . entertaining any worldly hope.”[14] As a result, he also resigned from his imperial post before moving back to Africa to pursue a monastic lifestyle.[15]

While his account of Simplicianus’ story of Marius Victorinus impacted some readers, Augustine’s narrative of Ponticianus telling the story of Antony and the two officials probably reached others with the Gospel. Surely, there were those whose career ambitions were poisoning their spiritual lives, while others struggled like Augustine with sexual immorality. Perhaps Augustine’s African readers were especially attracted to the African angle of Ponticianus’ story. Hence, the example of Antony, the two officials, and now Augustine provided models for imitation.

Augustine’s testimony in Confessions is one of the most celebrated conversion accounts from the early church. Moreover, by narrating faith stories within his own faith story, Augustine does seem to have an evangelistic purpose for his late fourth- and early fifth-century readers, who could probably identify with at least one of the characters mentioned in Augustine’s narrative.

[1] Augustine, Confessions 8.8.19–12.29.

[2] Augustine, Confessions 8.10.22; all English translations will be from Boulding, St. Augustine’s Confessions.

[3] Augustine, Confessions 8.8.19; 8.11.27; 8.12.29.

[4] Augustine, Confessions 8.12.30.

[5] Augustine, Confessions 8.12.29.

[6] Augustine, Confessions 8.2.3.

[7] Augustine, Confessions 8.2.3–5.                                                                        

[8] Augustine, Confessions 8.5.10.

[9] For a helpful discussion on parallels between the conversion experiences of Victorinus and Augustine, especially regarding the relationship between humility and baptism in both men’s spiritual journeys, see Alexander, Augustine’s Early Theology of the Church, 67–79.

[10] Augustine, Confessions 8.4.9.

[11] Augustine, Confessions 8.7.17.

[12] Augustine, Confessions 8.6.14.

[13] Augustine, Confessions 8.6.13.

[14] Augustine, Confessions 8.12.30.

[15] Augustine, Confessions 9.2.2.